Hebrews 10:14

Hebrews 10:11-18 11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 11. Et omnis quidem sacerdos quotidie ad ministrandum adstat, et easdem saepius offerendum victimas, quae nunquam possunt tollere peccata: 12. But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 12. Ipse autem una pro peccatis oblata victima, perpetuo sedet in dextera Dei; 13. From henceforth expecting till his enemies be made his footstool. 13. Quod reliquum est expectans donec ponantur inimici sui scabellum pedum suorum. 14. For by one offering he hath perfected for ever them that are sanctified. 14. Una enim oblatione consecravit (vel, perfecit) in perpetuum eos qui sanctificantur. 15. Whereof the Holy Ghost also is a witness to us: for after that he had said before, 15. Testimonium autem reddit nobis etiam Spiritus Sanctus; nam postquam praedixerat, 16. This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 16. Hoc esse testamentum quod statuam cum ipsis post dies illos, dicit Dominus, ut ponam leges meas in corda illorum, et in mentibus eorum inscribam illas, 17. And their sins and iniquities will I remember no more. 17. Et peccatorum et iniquitatum eorum non recordabor amplius. 18. Now where remission of these is, there is no more offering for sin. 18. Porro ubi fit horum remissio, non est amplius oblatio pro peccato. 11. And every priest, etc. Here is the conclusion of the whole argument, -- that the practice of daily sacrificing is inconsistent with and wholly foreign to the priesthood of Christ; and that hence after his coming the Levitical priests whose custom and settled practice was daily to offer, were deposed from their office; for the character of things which are contrary is, that when one thing is set up, the other falls to the ground. He has hitherto labored enough, and more than enough, in defending the priesthood of Christ; the conclusion then is, that the ancient priesthood, which is inconsistent with this, has ceased; for all the saints find a full consecration in the one offering of Christ. At the same time the word teteleioken, which I render "has consecrated," may yet be rendered "has perfected;" but I prefer the former meaning, because he treats here of sacred things. [167] By saying, them who are sanctified, he includes all the children of God; and he reminds us that the grace of sanctification is sought elsewhere in vain. But lest men should imagine that Christ is now idle in heaven, he repeats again that he sat down at God's right hand; by which phrase is denoted, as we have seen elsewhere, his dominion and power. There is therefore no reason for us to fear, that he will suffer the efficacy of his death to be destroyed or to lie buried; for he lives for this end, that by his power he may fill heaven and earth. He then reminds us in the words of the Psalm how long this state of things is to be, even until Christ shall lay prostrate all his enemies. If then our faith seeks Christ sitting on God's right hand, and recumbs quietly on him as there sitting, we shall at length enjoy the fruit of his victory; yea, when our foes, Satan, sin, death, and the whole world are vanquished, and when corruption of our flesh is cast off, we shall triumph for ever together with our head. 15. The Holy Ghost also is a witness, etc. [168] This testimony from Jeremiah is not adduced the second time without reason or superfluously. He quoted it before for a different purpose, even to show that it was necessary for the Old Testament to be abrogated, because another, a new one, had been promised, and for this end, to amend the weakness of the old. [169] But he has now another thing in view; for he takes his stand on these words alone, Their iniquities will I remember no more; and hence he concludes, that there is no more need of a sacrifice since sins are blotted out. [170] This inference may indeed seem not to be well founded; for though formerly there were innumerable promises as to the remission of sins under the Law and in the prophets, yet the Church ceased not to offer sacrifices; hence remission of sins does not exclude sacrifices. But if you consider each particular more closely, you will find that the fathers also had the same promises as to the remission of sins, under the Law, as we have at this day; relying on them, they called on God, and rejoiced in the pardon they obtained. And yet the Prophet, as though he had adduced something new and unheard of before, promises that there would be no remembrance of sins before God under the new covenant. Hence we may conclude, that sins are now remitted in a way different from what they were formerly; but this difference is not in the promise, nor in faith, but in the very price by which remissions is procured. God then does not now remember sins, because an expiation has been made once for all; otherwise what is said by the Prophet would have been to no purpose, that the benefit of the New Testament was to be this -- that God would no more remember sins. Now, since we have come to the close of the discussion respecting the priesthood of Christ, readers must be brief reminded, that the sacrifices of the Law are not more effectually proved here to have been abolished, than the sacrifice of the mass practiced by the Papists is proved to be a vain fiction. They maintain that their mass is a sacrifice for expiating the sins of the living and of the dead; but the Apostle denies that there is now any place for a sacrifice, even since the time in which the prophecy of Jeremiah has been fulfilled. They try to make an evasion by saying, that it is not a new sacrifice, or different from that of Christ, but the same; on the contrary, the Apostle contends that the same sacrifice ought not to be repeated, and declares that Christ's sacrifice is only one, and that it was offered for all; and, further, he often claims for Christ alone the honor of being a priest, so that no one was fit to offer him but himself alone. The Papists have another evasion, and call their sacrifice bloodless; but the Apostle affirms it as a truth without exception, that death is necessary in order to make a sacrifice. The Papists attempt to evade again by saying, that the mass is the application of the one sacrifice which Christ has made; but the Apostle teaches us on the contrary, that the sacrifices of the Law were abolished by Christ's death for this reason, because in them a remembrance of sins was made; it hence appears evident, that this kind of application which they have devised has ceased. In short, let the Papists twist themselves into any forms they please, they can never escape from the plain arguments of the Apostle, by which it appears clear that their mass abounds in impieties; for first, according to the Apostle's testimony, Christ alone was fit to offer himself; in the mass he is offered by other hands; -- secondly, the Apostle asserts that Christ's sacrifice was not only one, but was also once offered, so that it is impious to repeat it; but in the mass, however they may prate about the sacrifice, yet it is evidently made every day, and they themselves confess it; -- thirdly, the Apostle acknowledges no sacrifice without blood and death; they then chatter in vain, that the sacrifice they offer is bloodless; -- fourthly, the Apostle in speaking of obtaining pardon for sins, bids us to flee to that one sacrifice which Christ offered on the cross, and makes this distinction between us and the fathers, that the rite of continually sacrificing was done away by the coming of Christ; but the Papists, in order to make the death of Christ efficacious, require daily applications by means of a sacrifice; so that they calling themselves Christians, differ nothing from the Jews except in the external symbol. Footnotes: [167] See [38]Appendix K 2. [168] "Now testify to us does also the Holy Spirit;" such may be the rendering of the words. The de is translated "And," by Macknight, and "Morever," by Stuart, but "Now" seems the most suitable. -- Ed [169] The quotation as made here affords a remarkable instance of what Calvin has previously said, that the Apostles were not very scrupulous in the use of words, but attended to the meaning. The words have been before quoted in chapter 8:10-12. There we have "into their mind -- kardias," here, "into their minds -- dianoion;" and in the 12^th verse in chapter 8, and the 17^th in this chapter, are in words wholly different, though in meaning essentially the same. We need not wonder then that there is sometimes a variety in quotations made from the Old Testament, since the Apostle varies in a quotation when given the second time by himself. -- Ed [170] This quotation clearly shows the meaning of the word "sanctified." The sanctified, or those atoned for, or expiated, were made perfect by having their sins perfectly and completely forgiven them. The sufficiently of Christ's sacrifice for taking away sins, for a full and complete remission, is the subject throughout, and not the effect of that sacrifice in the work of sanctification. The chapter begins with sins as to the conscience; and here the words of Jeremiah are referred to, not for the purpose of showing that the new covenant provides for the renovation of the heart, (though it includes that too.) but of proving that it secures the free and full remission of sins, procured, as stated before, by the one sacrifice of Christ, once offered and perpetually efficacious. -- Ed.

For by one offering he hath perfected for ever them that are sanctified.

For by one offering he hath perfected for ever them that are sanctified. He hath perfected — tie would not off the cross till all was finished.

For by one offering: for here gives the reason of the precedent effect, and it is opposed to the reason of the legal offerings’ defect; their sacrifices multiplied could not perfect sinners, but this one doth it fully. He hath perfected for ever: Christ, God-man, the gospel High Priest, by the one offering of himself a sacrifice for sin to God his Father, and once performed by him, hath secured perfection of justification, sanctification, and blessedness, perpetually to be continued, whereby the persons interested in it are qualified and consecrated to be priests to God and his Father, (as the Aaronical priests were by the sacrifice of the ram of consecration, Exodus 29:22 ,24 ), to serve in their proportion here, but especially after the completion of it by their resurrection, they shall perfectly serve him before his throne in the holy of holiest for ever, 1 Peter 2:9 Revelation 1:6 5:10 20:6 . Them that are sanctified; the renewed souls by the Holy Ghost, such whose consciences he hath sprinkled with the blood of Jesus, and by it freed them from the guilt of sin and its punishment, and whose natures he regenerates and sanctifieth, freeing them from their evil habits, and making them inherently holiness unto the Lord, Psalm 110:3 1 Corinthians 6:11 .

For by one offering,.... The same as before; himself, body and soul; this is a reason why he is set down, and will continue so for ever, and why he expects his enemies to be made his footstool; because by one sacrifice for sin, which he has once offered, he hath perfected for ever them that are sanctified; that is, who are sanctified by God the Father, Jde 1:1 or, who are set apart by him in eternal election, from the rest of the world, for his own use, service, and glory, to a state of grace and holiness here, and happiness hereafter; for this is not to be understood either of their being sanctified in Christ, though the Syriac version reads, "that are sanctified" in him, or by his Spirit, though both are true of the same persons; these Christ, by his sacrifice, has perfected, and has perfectly fulfilled the law for them; he has perfectly expiated their sins; he has obtained the full pardon of all their sins, and complete redemption; he has perfectly justified them from all things, and that for ever; which shows the continued virtue of Christ's sacrifice, in all generations, to all the elect of God, and the fulness and duration of their salvation; and so Christ by his one sacrifice did what the law, and all its sacrifices, could not do, Hebrews 10:1 .

Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.

14. For—The sacrifice being "for ever" in its efficacy (Heb 10:12) needs no renewal. them that are sanctified—rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (1Pe 1:2) believers is perfect in Christ once for all (see on [2578]Heb 10:10). (Contrast the law, Heb 7:19; 9:9; 10:1). The development of that sanctification is progressive.

For by one offering - By offering himself once on the cross. The Jewish priest offered his sacrifices often, and still they did not avail to put away sin; the Saviour made one sacrifice, and it was sufficient for the sins of the world. He hath perfected forever - He hath laid the foundation of the eternal perfection. The offering is of such a character that it secures their final freedom from sin, and will make them forever holy. It cannot mean that those for whom he died are made at once perfectly holy, for that is not true; but the idea is, that the offering was complete, and did not need to be repeated; and that it was of such a nature as entirely to remove the penalty due to sin, and to lay the foundation for their final and eternal holiness. The offerings made under the Jewish Law were so defective that there was a necessity for repeating them every day; the offering made by the Saviour was so perfect that it needed not to be repeated, and that it secured the complete and final salvation of those who availed themselves of it. Them that are sanctified - Those who are made holy by that offering. It does not mean that they are as yet "wholly" sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves; see Hebrews 2:11 ; Hebrews 9:14 . The doctrine taught in this verse is, that all those who are in any measure sanctified will be perfected forever. It is not a temporary work which has been begun in their souls, but one which is designed to be carried forward to perfection. In the atonement made by the Redeemer there is the foundation laid for their eternal perfection, and it was with reference to that, that it was offered. Respecting this work and the consequences of it, we may remark, that there is: (1) perfection in its nature, it being of such a character that it needs not to be repeated; (2) there is perfection in regard to the pardon of sin - all past sins being forgiven to those who embrace it, and being forever forgiven; and (3) there is to be absolute perfection for them forever. They will be made perfect at some future period, and when that shall take place it will be to continue forever and ever. (The perfection, in this place, is not to be understood of the perfection of grace or of glory. It is perfection, in regard to the matter in hand, in regard to what was the chief design of sacrifices, namely, expiation and consequent pardon and acceptance of God. And this indeed is the Τελειωσις Teleiōsis of the Epistle to the Hebrews generally, Hebrews 7:11 ; Hebrews 9:9 ; Hebrews 10:1 . Perfect moral purity and consummate happiness will doubtless follow as consequences of the sacrifice of Christ, but the completeness of his expiation, and its power to bring pardon and peace to the guilty and trembling sinner, to justify him unto eternal life, is here, at all events, principally intended. The parties thus perfected or completely justified, are τους ἁγιαζομενους tous hagiazomenous, the "sanctified." Ἁγιαζω Hagiazō, however, besides the general sense of "sanctify" has in this Epistle, like τελειοω teleioō, its sacrificial sense of cleansing from guilt. "Whether ceremonially, as under the Levitical dispensation; Hebrews 9:13 ; comp, Leviticus 16:19 ; or really and truly, by the offering of the body of Christ; Hebrews 10:10 , Hebrews 10:14 , Hebrews 10:29 ; compare Hebrews 10:2 , and Hebrews 2:11 ; Hebrews 9:14 ." - Parkhurst's Greek Lexicon. The meaning, then, may be, that they who are purged or cleansed by this sacrifice, in other words, those to whom its virtue is applied, are perfectly justified. Wherever this divine remedy is used, it will effectually save. By one offering Christ hath forever justified such as are purged or cleansed by it. This could not be said of those sanctified or purged by the legal sacrifices. Mr. Scott gives the sacrificial sense of the word, but combines with it the sense of sanctifying morally, in the following excellent paraphrase. "By his one oblation he hath provided effectually for the perfect justification unto eternal life, of all those who should ever receive his atonement, by faith springing from regeneration, and evidenced 'by the sanctification of the Spirit unto obedience,' and who were thus set apart and consecrated to the service of God.")

Hebrews PERFECTED AND BEING SANCTIFIED Hebrews 10:14 IN the preceding sentence there is another ‘for ever,’ which refers to the sacrifice of Christ, and declares its perpetual efficacy. It is one, the world’s sins are many, but the single sacrifice is more than all of them. It is a past act, but its consequences are eternal, and flow down through all the ages. The text explains wherein consists the perpetual efficacy of Christ’s sacrifice, and the reason why it needs no repetition while the world lasts. It endures for ever, because it has perfected for ever them that are sanctified. Now, in looking at these words, two things are noteworthy. One is the double designation here of the persons whom Christ influences by His offering, in that they are ‘perfected,’ and in that they are ‘sanctified.’ Another is the double aspect of our Lord’s work here set forth in regard to time, in that it is, in the first part of the sentence, spoken of as a past act whose consequences endure - ‘He hath perfected’ - and in the latter part of our text, according to the accurate rendering, it is spoken of as continuous and progressive, as yet incomplete and going on to perfection- For the text ought to read - ‘He hath perfected for ever them that are being sanctified.’ So there you have these two things, the double view of what Christ does, ‘perfects’ and ‘sanctifies,’ and the double view of His ‘work, in that in one aspect it is past and complete, and in another aspect it is running on, continuous, and as yet unfinished. I. First, then, look at the twofold aspect of the effect of Christ’s sacrifice. By it we are ‘perfected,’ ‘sanctified.’ Now, these two words, so to speak, cover the same facts, but they look at them from two different points of view. One of them looks at the completed Christian character from the human point of view, and the other looks at it from the divine. For, what does ‘perfect’ mean in the New Testament? It means, as many a passage might be quoted to show, ‘mature,’ ‘full grown,’ in opposition to ‘babes in Christ.’ This very Epistle uses the two phrases in that antithesis, but the literal meaning of the word is that which has reached its end, that which has attained what it was meant to be; and, according to the New Testament teaching, a man is perfected when he has all his capabilities and possibilities of progress and goodness and communion with God made into realities and facts in His life, when the bud has flowered, and the flower has fruited, When capacity is developed, privileges enjoyed, duties attended to,. relationships entered into and maintained - when these things have taken place the man is perfect. It is to be observed that there is no reference in the word to any standard outside of human nature. If a man has become all that it is possible for him to be, he is, in the fullest sense, perfect. But Scripture also recognises a relative perfection, as we have already remarked, which consists in a certain maturity of Christian character, and has for its opposite the condition of ‘babes in Christ.’ So Paul exhorts ‘as many as be perfect’ to be ‘thus minded’ - namely, not to count themselves to have apprehended, but to stretch forward to the things which rare before, and to press towards the goal which still gleams far in advance. Consider, now, that other description of a Christian character as ‘sanctified.’ The same set of facts in a man’s nature is thought of in that word, only they are looked at from another point of view. I suppose I do not need to enlarge upon the fact which, however, I am afraid a great many good people do not realise as they should, that the Biblical notion of ‘saint’ and ‘sanctified’ does not begin with character, but with relation, or, if I might put it more plainly, it does not, primarily and to start with, mean righteous, but ‘belonging to God.’ The Old and the New Testament concur in this conception of ‘sanctity,’ or ‘holiness,’ which are the same thing, only one is a Latin word and the other a Teutonic one - namely, that it starts from being consecrated and given up to God, and that out of that consecration will come all manner of righteousness and virtues, beauties of character, and dispositions and deeds which all men own to be ‘lovely... and of good report.’ The saint is, first of all, a man who knows that he belongs to God, and is glad to belong to Him, and then, afterwards, he becomes righteous and pure and radiant, but it all starts with yielding myself to God. So the same set of characteristics which in the word ‘perfected’ were considered as fulfilling the idea of manhood, as God has given it to us, are massed in this other word, and considered as being the result of our yielding ourselves to Him. That is to say, no man has reached the end which he was created and adapted to reach, unless he has surrendered himself to God. You never be ‘perfected’ until you are ‘sanctified.’ You must begin with consecration, and then holiness of character, and beauty of conduct, and purity of heart will all come after that. It is vain to put the cart before the horse, and to try to work at mending your characters, before you have set right your relationship to God. Begin with sanctifying, and you will come to perfecting. That is the New Testament teaching. And there is no way of getting to that perfection except, as we shall see, through the one offering. II. In the next place notice here the completed work. ‘By one offering He hath "perfected"‘ us, the Christian people of this generation, the Christian people yet to be born into the world, the men that have not yet learned that they belong to Him, but who will learn it some day. Were they all ‘perfected’ eighteen centuries ago? In what sense can that perfecting be said to be a past act? Suppose you take some purifying agent, and throw it in at the headwaters of a river, and it goes down the stream, down and down and down, and by degrees purifies it all If you like to use long- winded words, you can say that ‘potentially’ the river was purified when the precipi-rating agent was flung into it, though its waves were still foul with impurity. Or you can put it into plainer English and say that the past act has its abiding consequences, for there has been thrown into the centre of human history, as it were, that which is amply adequate to the ‘perfecting’ and the ‘sanctifying’ of every soul of the race. And that is what the writer of this Epistle means when he says ‘He hath perfected,’ because that sacrifice, like the precipitating agent that I have spoken about, has been flung into the stream of the world’s history, and has power to make pure as the dew-drop, or as the water that flows from melting ice, every foul-smelling, darkly dyed drop of the filthy stream. ‘By one offering; Now the word that the writer employs there is a very unusual one in Scripture. He has just been using it in a previous verse, where he speaks about ‘the offering of the body of Jesus Christ.’ Did you ever notice that remarkable expression ‘the offering of the body,’ not as we usually read, the ‘blood.’ What does that mean? I think it means this, that the writer is contemplating not only the culminating sacrifice of Calvary, but Christ’s offering of Himself all through His earthly life; and knitting together in one the life and the death, the totality of His work, as that by which He has ‘perfected for ever all them that are being sanctified.’ And that, I think, is made quite certain, because he has just been speaking, and the words of my text refer back to the declaration in one of the psalms ‘Lo! I come to do Thy will, O God,’ as expressing the whole meaning of the sacrifice of Jesus Christ. That saying of the psalmist was fulfilled not only on the Cross but in all His daily life. Jesus Christ, then, in His whole manifestation, in His life, but not only in His life; and in His death, but not only in His death, has offered Himself unto God, ‘the Lamb without blemish, and without spot.’ And in that offering culminating in the death upon the Cross, but not confined thereto, there does lie the power which is triumphantly more than adequate to deal with all the foulnesses and sins of the world, and to perfect for ever any man that attaches himself to it. It deals with our guilt as nothing else can. It speaks to our consciences as nothing else can. It takes away all the agony and the pain, or all the dogged deadness, of a seared conscience. It deals with character. In that great offering, considered as including Christ’s life as well as His death, and considered as including Christ’s death as well as His life, you have folded up in indissoluble unity the pattern, the motive, and the power for all righteousness of character; and he reaches the end for which God created him, who, laying his hand on the head of that offering, not only transfers his sins to it, but receives its righteousness into him. By one offering that dealt with guilt, and wiped it all out, and that deals with the tyranny of evil, and emancipates us from it, and that communicates to us a new life formed in righteousness after the image of Him that created us, we are delivered from the burden of our sins and perfected, in so far as we lay hold of the power that is meant to cleanse us. There is no other way of being perfected. You will never reach the point which it is possible for you to attain, and you will never fulfil the purpose for which God made you, unless you have joined yourself by faith to Jesus Christ, and are receiving into your life, and developing in your character, the power which He has lodged in the heart of humanity for redemption and purifying. III. Now one last word. We have here the continuous and progressive work of Christ, and the growing experience, of Christians. As I have remarked, the last clause of my text would be more completely rendered if we read, ‘them that are being sanctified.’ The same idea is set forth by the apostle Paul in that solemn passage in the first Epistle to the Corinthians, where he speaks about the double effect of the gospel upon ‘them that are perishing; and on them that are being saved.’ In both cases there is a process going on. The same idea is brought out, too, in the other expression in the Acts of the Apostles, about the ‘Lord adding to the Church daily,’ not, as the Authorised Version has it, ‘such as should be saved,’ but ‘them that were being saved.’ We may speak of salvation as past, as all included in the initial act by which we are knit to Jesus Christ through faith, when as guilty sinners we come to Him and east ourselves on Him. We may speak of salvation as being future, and lying beyond this vale of tears and battlefield of sins and sorrow. But we can speak of it more accurately than in either of these aspects, as a point in the past, prolonged into a line in the present, and running on into the future. For salvation is a process which is going on day by day, if we are right, and which I am afraid is not progressive in a very great many professing Christian people. Perfected, I said, meant full-grown. I wonder about how many of us it would need to be said, ‘Ye are babes in Christ, and when for the time ye ought to be teachers ye have need that one teach you which be the first principles of the oracles of God.’ Salvation is a progressive process. That is to say, if we are truly joined to Jesus Christ, we are growingly influenced by the powers of His Cross and the gift of His Spirit. There is no limit to that growth. It is like a spiral which goes up and up and up, and in every convolution ‘draws nearer to the centre, but never reaches it. Our hearts and spirits are wonderfully elastic. They can take in a great deal more of God than we think they can, or than they ever have taken in. We can receive just as much of that infinite Life into our finite spirits as we will. Let us each strive to get more and more of Jesus Christ in us, that we may know Him, and the ‘power of His resurrection, and the fellowship of His sufferings,’ more fully, more deeply, and may keep it more constantly. Oh, brethren! if we are not ascending the ladder that reaches to heaven, which is Christ Himself, we are descending; and if we are not growing we are dwindling; and if we cannot say that we are being sanctified, we are being made more and more common and profane. I am not going to say one word about whether absolute perfection or absolute sanctification can be reached in this life. If you and I were many hundreds of miles farther on the road, it would be worth discussing whether we could reach the goal or not. Never mind about the possibilities of abstract and perfect sanctification, we are a good long way off that. Look after the next step in advance, and leave the ultimate one to take care of itself. Only remember, that whilst Christ’s past work has in it perpetual and absolute power to make any man perfect, no man will be sanctified unless he is sanctified by ‘faith that is in Me,’ and by the effort to work into his life and character the gift of the Divine Spirit and of the life of Christ which he receives by faith. It is ‘them that are being sanctified’ to whom the large hopes of this great text apply, and who may be sure that one day they will be absolutely perfected.